All these translations...

[Christoffer]

Hello all

I am currently studying Ephesians. I have been reading the letter extensively lately and been trying to understand the apostles arguments.

Then a few days ago I decided to look at the english text, using the NIV. But then I noticed how different the translations are... the nuances were totally different and I understood certain passages completely different after reading it in another language.

I cannot enumerate everything, but I will give just one example.

Eph 1:3-4

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight (NIV)

Now, in my native language the "for" above is translated to "just as" (and the whole thing is just one sentence, not two as above). So in "my" version I get the impression that election, adoption and redemption are things additional to "every spiritiual blessing".

However when I read the NIV I get the impression that election, adoption and redemption are the spiritial blessing mentioned.

Now this was just an example and maybe not a biggie. But there are many more... so what is the best way at getting to what Paul really meant? Will I have to learn greek?

 

[Jerusalem Blade]

Hello Christoffer,

I think it would be a great help if you had a good commentary to help you with these kinds of problems. And I'd recommend William Hendriksen's (WH) commentaries on the NT (though he died before he finished it all, and Simon Kistemaker filled in the rest). The ISBN is 0801026067, though to have it shipped to Europe will add. CBD has it for around USD $137 (see here). You could also hunt around for individual volumes if you wished. But the whole set is great.

As Hendriksen notes, he also translates the beginning of v 4, "just as", yet he maintains that, as you understood the NIV to say, the blessings named further on are not additional but are those spoken of in v 3 – namely, election (which includes adoption), redemption (and all that that includes), and the sealing of the Holy Spirit (including authentication, ownership, and protection). In my version, the AV, it is one sentence till the end of v 6, then another sentence till the end of v 12, then one more till the end of v 14. In the Greek, as Hendriksen sees it, it is one sentence of 202 words from v 3 till the end of v 14.

Now WH uses the critical Greek text and not the Reformation textus receptus, so I will just disagree with his textual choices at those spots where they differ, though still value him above all my NT commentators (doesn't mean I don't use others, or that I don't disagree with his views on occasion). Among other great virtues, WH loves to solve hard problems such as chronological matters and apparent discrepancies.

 

[Christoffer]

Thank you very much

Yes, a commentary seems logical, thanks also for recommending a specific one (one can get lost as there are so many out there)

In fact I think WH is available as a downloadable e-sword module!

 

[J. Dean]

Remember something, Christoffer: sometimes there is more than one way to translate a phrase. So long as a translation doesn't do violence to text, I wouldn't sweat it.

And while the NIV isn't the greatest translation, it's certainly not the worst one you could use. On the contrary, the NIV does hit the nail on the head with some parts while not doing so hot on other parts (something that ALL translations are guilty of).

 

[tleaf]

Steve, as usual , is a great resource.

Christoffer, shop around for the WH commentary set. CBD often has "sales"; I got my entire NT WH set for about $50 US.

As has been said in many places, it helps to have at least two translations - one literal, one "dynamic equivalent". Blessings on your efforts!!

 

[NB3K]

Here's Calvin's Commentary, which you can get for free in E-Sword.

Ephesians 1:3

3.Blessed (108) be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, — the eternal election of God, by which, ere we are born, (Rom_9:11,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God.
The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word.1.We are said to bless God when we offer praise to him for his goodness.2.God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language.3.Men bless each other by prayer.4.The priest’s blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.
With all spiritual blessings. I have no objection to Chrysostom’s remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.
In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1Ti_4:8,) is contained the “promise of the life that now is, and of that which is to come;” but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.

(108) “As to the accumulation of cognate terms in εὐλογητὸς εὐλογήσας and εὐλογία, it may be observed, that in composition such was by the ancients, especially the early writers, rather sought after as a beauty than avoided as a blemish.” — Bloomfield.

 

[Christoffer]

Thanks guys!